Index.

Academies, the five, of Plato's school, 480.

Adam, his headship, 60, 62, 65;

its result seen in his fall, 67.

Alexander the Great, effects of his conquests on Greek life, 436, 455.

Alexander Severus, his treatment of Christians, 244.

Antoninus Pius, extension of the Church in his reign, 197;

treatment of it under him, 227-233;

what aspect the Church bore to him, 233-7.

Apollonius, a senator, martyred under Commodus, 302, 209, note 37.

Apostolic age, result of, 186-7.

Aristotle, his character as a philosopher, 429;

his view of the soul, 430;

relation of his philosophy to religion, 433;

conception of the method of teaching, 420;

what he says of Socrates, 390;

his account of the generation of the Platonic doctrine of Ideas, 400.

Athanasius, S., 26, 32, 34, 37, 98.

Athenagoras, 182.

Athens, worship at, 5.

Augustine, S., his contrast of Heathenism with Christianity, 172-5;

on the moral influence of Polytheism, 21-4, 27, 30, 33;

how the Second Divine Person is the Truth, 51;

Adam and Christ, 76, 77, 84, 110;

the Church Christ's Body, 99;

and at once his Temple, House, and City, 88;

also the power of the Holy Ghost coming upon men, 97;

dowered with Christ's Blood, 144;

Christ and the Church one Man, 57, 144;

believing Christ, without believing the Church, is decapitating Christ, 105;

crime of denying that the Catholic Church will for ever continue in its unity, 106;

the Word made flesh that He might become the Head of the Church, 107;

the Holy Spirit Vicarius Redemptoris, 115, 119, 124, 125, 139;

asserts the perpetual Principatus of the Roman See from the beginning, 290;

describes the uses of heresy, 281-2;

admits of no charity but in the unity of the Body, 130, 139;

coherence of the natural and mystical Body of Christ in the Eucharist, 103;

what the Church will be hereafter, 112.

Augustus, his idea of the Roman empire, 2;

prospects of Polytheism at the end of his reign, 46.

Aulus Gellius, 421.

Beugnot, Destruction du Paganisme, 43, 44.

[pg 488]

Captivity of man to the devil, 27-30, 33-8, 69;

its full reversal as seen in the Body of Christ, 112.

Carneades, 447.

Catholic, term used of the Church by S. Ignatius about a.d. 115, and by the Church of Polycarp fifty years later, 206.

Celsus, 179, 197, 230, 231, 234.

Champagny, 16, 182, 241, 243, 305, 475, 480.

Christ, declares Himself to be a king, 49;

His kingdom that of Truth, 50-4;

the counterpart of Adam as an individual, 76;

as Head of a race, 77;

as making one Body with His people, 79;

parallel in His natural and mystical Body, 96;

analogies between them, 97;

coherence of both in the Eucharist, 103;

His action permanent in His kingdom, 81;

in His House, 86;

in His Body, 88;

in His Bride, 91;

in the Mother of His race, 92;

His five distinct loves, 93;

His Body imperishable, 104;

crime of imputing falsehood to it, 105;

force of its corporate unity, 110;

gifts which He bestows on it, 125;

connection of Truth with His Person the principle of persecution, 182;

His Passion repeated in His people, 185;

His work summed up by S. Augustine, 172-5.

Chrysostom, S., 87, 101, 109, 220, 224.

Church, the, the Kingdom of Truth, 81;

the House of Christ, 86;

the Body of Christ, 88;

the Bride of Christ, 91;

the Mother of His race, 92;

the power of the Holy Ghost coming upon men, 97;

as such, the treasure-house of Truth and Grace, 100, 120-2;

conveys the fruits of the Incarnation, 101, 143;

is imperishable and incorruptible, 105;

possesses Unity, Truth, Charity, and Sanctity as coinherent gifts of the Spirit, 125-8;

bestows forgiveness of sins, faith, adoption, and sanctification on the individual, 128-31;

unity of its jurisdiction, 146;

analogy between it and the relation of soul and body, 133;

between it and the human commonwealth, 134;

between it and the natural unity of man's race, 135;

transmission of truth in it, 148, 166;

by a triple succession, 156-161;

development of the Truth its proper work, 168;

its divine life as opposed to heathenism, 171;

its witness of Christ's confession in the first ten generations, 184;

its first persecution by Nero, 191;

growth in the time of Antoninus Pius, 195;

picture of it by S. Ignatius, 199;

its treatment of heresies, 204, 206, 258, 265, 274, 276;

bearing of Trajan to it, 209, 215;

of Hadrian, 221;

of Antoninus Pius, 226;

of Marcus Aurelius, 292;

of Commodus, 302;

of Septimius Severus, 302;

its position in the third century, 308;

its organic unity as set forth by S. Cyprian, 325-334;

power of its idea on Christians, 340;

expresses Christ in its moral character, its worship, and its government, 341-5;

persecuted by Decius, 356;

by Valerian and Aurelian, 361;

by Diocletian, 362;

obtains freedom from Constantine, 371;

how affected by Roman law between a.d. 64 and 313, 371-3.

Church, a mother or cathedral church only so called, 253.

Churches, public, when first known to exist at Rome, 308.

Cicero, states the work of Socrates, 391;

representative of Eclecticism, [pg 489] 450;

sources of his philosophical works, 451;

what he says of the atomic theory, 464;

his book de Officiis the standard of heathen morality for centuries after him, 468;

his statement of the Stoic idea of the world as one republic of gods and men, 471;

his conception of virtue in general, 471, 473;

his partition of the cardinal virtues, 473;

virtue not a gift of God, but the work of man, 474.

Cleanthes, his hymn quoted, 461.

Clement, Pope S., 191, 194.

Clement, of Alexandria, 278, 287, 303.

Commodus, 243, 302.

Cyprian, S., his statement of the Church's organic unity founded on the Primacy given to Peter, 326-331;

puts the force of the Episcopate in its unity, 147, 332-4;

repudiates a parallel between the twelve tribes of Israel and the Church, on the question of unity, 334;

agreement of his witness with that of S. Paul, S. Ignatius, and S. Irenæus, 349;

his conversion, described by himself, a type of heathen conversion in general, 336-8;

describes the relaxation produced by the long peace of the Church before the Decian persecution, 350-2;

his martyrdom, 358;

says the Emperor Decius would much rather endure the appointment of a rival emperor than of a Bishop of Rome, 356.

Cyril, S., of Alexandria, 54, 55;

on the Fall and the Restoration, 136;

to become a Christian is to enter into unity with Christ both physical and spiritual, 137.

Dante, 422.

Decius, 356.

De Rossi, 252.

Diocletian, 362.

Diognetus, author of letter to, marks the Christians as one body and people, but diffused everywhere, circ. a.d. 100, 318.

Dionysius, S., archbishop of Alexandria, prizes martyrdom for the unity of the Church more highly than for resistance to idolatry, 345.

Döllinger, Heidenthum und Judenthum, quoted or referred to, 5-13, 25, 196, 386, 401, 402, 407, 409, 410, 429-31, 438, 441, 442, 445-47, 456, 458, 461, 479, 480;

Hippolytus und Kallistus, 248, 256, 257.

Domitian, his persecution, 94.

Eclecticism, how it arose in Greek Philosophy, 448;

becomes universal, 450.

Epicurus, his conception of the method of teaching, 424;

his doctrine, 442.

Episcopate, the, triply defended by scripture, by institutions, and by continuous personal descent, 163;

one and undivided, 327;

like the unity of the Godhead, 333;

which is effected by the Primacy, 334.

Eucharist, coherence of natural and mystical Body of Christ in, 102-3;

called by S. Ignatius that flesh of our Saviour Christ which suffered for our sins, 202, note.

Eusebius, 150, 209, 251, 253, 302, 304, 361, 363, 364, 366, 367, 369.

[pg 490]

Forgiveness of sins, doctrine of, guarded by triple succession of teaching, of men, and of sacraments, 162.

Freewill, no room for it in the physical theory of Greek philosophy, e.g. in Plato, 410, 411;

in Aristotle, 432;

in Stoicism, 440-1;

in all the schools, as to God, 461-5;

as to man, 465-7;

bearing of this on civil government, 475.

Future life of man as a personal being, why not held by Greek philosophy, 467, 470;

absence of it from Cicero's de Officiis, 468.

Grace, Adam created in, 62, 64;

loss of this gift in the Fall, 66;

grace as restored in Christ, 136;

grace in the God-man, 77;

as in Adam and as in the God-man compared, 53;

as bestowed through the headship of the God-man, 78;

as seen in the Body of Christ, the counterpart of the body of Adam, 79;

grace, with truth, makes “the power of the Holy Ghost coming upon men,” 97, 117;

the human fountain of this double power in the created nature of Christ, 121;

whence it is transfused into the Church, His Body, 122, 123-6;

grace, as given to the Church complete and indefeasible, 127;

as given to the individual may be withdrawn, 131;

actual bestowal of this grace on the Church, 138-142;

grace necessary for the acceptance and maintenance of truth, 155-6, 167, 170-2, 269;

grace, truth, and unity, viewed by S. Cyprian as inseparable, 332-3.

Greek mind, its standing-point, 380;

represents human reason more than any other ancient race, 382;

aided by a matchless language, 379;

ripens in the most beautiful of climates, 378;

pervades the whole East from the time of Alexander, 455;

is married to Roman power in the empire, 456;

is the great intellectual opponent of the Christian mind and Church, 375;

criticises polytheism for six hundred years, 376;

its outcome up to the time of S. Peter's founding the Roman Church, 475-484;

why its philosophy disbelieved a future life, 467, 470.

Grote, Plato, 377, 402, 412, 413, 420, 421, 427, 478.

Hadrian, grandeur of Rome in his days, 240;

treatment of the Church, 221-3;

puts to death S. Symphorosa and her sons, 224-6.

Hagemann, die römische Kirche in den ersten drei Jahrhunderten, 209, 257, 273, 289, 352, 354.

Hasler, Verhältniss der heidnischen und christlichen Ethik, 468.

Heathenism, what it is, 59, 70, 72;

contrasted with Christianity, 79, 170-2;

by S. Augustine, 172-5;

its disregard of the value of moral truths, 177-9.

Heresy, subserves the enucleation of doctrine, 281;

the determining the Canon of the New Testament, 284;

brings out full statements of the principle of tradition, 286;

promotes extension and corroboration of the hierarchy, 288;

temper of, described by Irenæus, 270;

by Tertullian, 276;

by Clement of Alexandria, 278, 279;

by S. Augustine, 282.

Herodotus, the travelled Greek gentleman, 377.

[pg 491]

Idolatry, Asiatic, its turpitude, 25;

division of gods, how far it could go, 27.

Ignatius, S., Bishop of Antioch, his picture of the Church in his day, 199-203;

his martyrdom, 215;

his recognition of the Roman Primacy, 218;

power of his intercession attested by S. Chrysostom, 219;

the Eucharist, that flesh of our Saviour Christ which suffered for our sins, 202;

“Wherever Jesus Christ is, there is the Catholic Church”, 206;

completeness of a diocesan church called τὸ ἴδιον σωματεῖον, of the whole church τὸ ἒν σῶμα τῆς ἐκκλησίας, 220.

Innocent I. Pope S., 255, 347.

Irenæus, S., 113, 264;

guilt of those who divide the great and glorious Body of Christ, 138;

on the Church's unity of belief, 264-6;

gives the descent of the Roman See to his time, 267;

affirms its superior principality, 267;

sets forth the Church as the treasure-house of truth and grace, 268-9;

distinguishes the perpetual teaching office in her, 269, 287;

contrasts her truth with the variation of heresies, 270;

summary of his doctrine on the Church, heresy, the Primacy, tradition, 271-4;

one of a chain between S. Paul, S. Ignatius, and S. Cyprian, 349;

speaks of the number of martyrs, 339;

himself martyred with many of his people, 303;

speaks of “the tradition of the Apostles” as the whole body of truth which they communicated, 198;

speaks of the “founding and building” of Sees, 255.

Junius Rusticus, 293.

Jurisdiction, spiritual, its unity, 146;

emanates from Christ's Person, 342;

is the expression of His sovereignty, 345.

Justin, S., his martyrdom, 294-8;

his Apologia quoted, 227-30;

marks Christians as one people and body, 319;

censures Jewish conduct in defaming Christians, 189;

describes the extension of Christianity in his time, 197.

Kellner, Hellenismus und Christenthum, 182, 197, 306.

Kleutgen, die Theologie der Vorzeit, 62, 63, 287.

Kuhn, Einleitung in die katholische Dogmatik, 291.

Lactantius, 363, 364, 365, 366.

Lasaulæ, Fall des Hellenismus, 192.

Laurence, S., his martyrdom, compared with a contemporaneous incident, 358.

Liguori, S. Alphonso, 141.

Man, various states of: state of pure nature, 60;

state of integrity, 61;

state of original justice, 62;

state of, after the fall, 67;

how summed up in Adam, 64, 71;

effect of his being a race, 59;

force of his social nature, when fallen, 72;

when restored, 108-110;

his corruption viewed as a fact of modern science, 58.

Marcus Aurelius, treatment of the Church, 292, 299-301.

[pg 492]

Martyrdom, said by S. Irenæus to be frequent in the Church, but not deemed necessary by the sects, 339;

losses to the Christian body by it contrasted with those of civil war, by Origen, 324;

a continuation of Christ's confession before Pilate, 184;

its spirit the tissue of early Christian life, 238;

identified with “perfect charity” by S. Ignatius, 217;

termed “the chalice of Christ” by S. Polycarp, 300.

Maximus of Tyre, a teacher of Marcus Aurelius, his notions of God, 293.

Merivale, History of the Romans, 19, 203, 210.

Möhler, 59, 132, 135, 159.

Nero, importance of his act in raising the first persecution, 191.

Newman, Dr., the natural beauty of Greece, 381;

the martyrs soldiers of Christ, 185.

Oral teaching, viewed as the only adequate instrument for conveying doctrine by Pythagoras, Plato, Aristotle, and all subsequent Greek philosophers, 411-425;

the means by which the Word of God declared that His kingdom should be propagated for ever, 166;

which, as a fact, is fulfilled in the apostolic age, 148;

and in all subsequent times, 157.

Origen, his heroic conduct in youth, 303;

agrees with Irenæus, Clement of Alexandria, and Tertullian, in the principle of tradition, 280;

states the unity of the Church, 286;

treats the Church as a polity, and compares it with other polities, 320;

the Christian people one people, formed on the imitation of Christ, 322;

dies of ill-treatment under the Decian persecution, 323;

how Christ leaves His Father and Mother to espouse the Church, 114, note 43;

anticipates the universal prevalence of Christianity, 306;

on the number of martyrs, 324.

Pantheism, Stoic, and Polytheism, how they fitted into each other, Zeller, 464, note.

Passaglia, 92, 97.

Patriarchal Sees, the three original all Sees of Peter, 343.

Penance, doctrine and practice of, in first half of third century, 351.

Personality, defective conception of, by Plato, in God, 409;

in man, 411;

by Aristotle, in both, 432;

by Stoicism, in both, 439, 440;

by all the Greek schools as to God, 460-5;

as to man, 465-7.

Petavius, 90, 56, 123.

Peter, S., his personal work in building the Church, 346.

Peter and Paul, SS., their martyrdom, 191.

Phileas, Bishop of Thmuis, his account of persecution in Egypt, 367-9.

Philosophy, what it is, 376, 377;

the Presocratic, 384;

its second period opened by Socrates, 386;

its four great schools at Athens, 436;

effect of the empire's establishment on it, 457;

its negative effect, 458;

its positive effect, 460;

as to the divine unity and personality, 461-5;

as to man's personality, 465-7;

as to man's duties to God, 467;

as to the duties of man to man, 470;

its conception of the human commonwealth, 472;

[pg 493]

its failure to construct a society ruled by its principles, 477.

Philostratus, 306.

Plato, applies Socratic principles to an ethical, logical, and physical system, 398;

his doctrine of Ideas, 399;

his filiation with Socrates, 400;

his philosophy, and his idea of God, 401-6;

with which, however, he retains the inculcation and practice of the popular religion, 406;

his God not absolutely personal, nor free, nor a creator, 408;

his ethical system, 410;

his conception of the method of teaching, 411;

his contrast between oral teaching and writing, as means of imparting doctrine, 414-18;

his account in his own person of how real knowledge, ἐπιστήμη, is to be attained, 425;

calls the art of Socrates mental midwifery, 392;

the highest point of virtue to become like to God, 433.

Pliny, the younger, his report of Christians to Trajan, 210;

compared in his conduct to them with Trajan and Junius Rusticus, 210, note 38.

Plutarch, his statement of Zeno's Politeia, 471.

Polytheism, of the Græco-Roman world, its multiplicity, 4;

universality, 12;

grasp on daily life, 13;

moral influence, 19;

absence of moral teaching in it, 23;

its internal cause in man, 26;

its external cause, 27;

its injuriousness to man, 30;

illogical character, 31;

superhuman power, 33;

relation to civilisation, 38;

to the empire's constitution, 42;

to national feelings, 44;

to despotism and slavery, 45;

its prospects about a.u.c. 750, 46;

is the summing-up of human history before Christ, 58.

Primacy, S. Peter's, defended by specific scriptural proof, unbroken succession, and perpetual recognition, 164;

attested by S. Ignatius, 218;

by S. Irenæus, 267;

by Tertullian, 352;

by S. Cyprian, 326-331;

necessary to the Church's unity, 146-8;

is linked with jurisdiction, and is the expression of Christ's sovereignty, 345;

brought out by the questions of penance, rebaptising heretics, and keeping Easter, 351-5;

in it lies the unity of the Episcopate, 334.

Pythagoras, 377;

his attempt to construct a philosophic religious community, 412;

his conception influences Plato, and all subsequent Greek philosophy, 414.

Real Presence, defended by the succession of doctrine, of men, and of institutions, 162.

Rebaptisation of heretics, 353.

Ruinart, Acta Sincera Martyrum, quoted, 184, 207, 217, 226, 294, 300, 301.

Sabbath, the day changed, and the observance modified, by authority of the Church alone, 165.

Schmidt, Geschichte der Denk- und Glaubensfreiheit, 194.

Schwane, Dogmengeschichte der vornicänischen Zeit, 261, 285, 287, 288.

Scripture, not used as the means for the first foundation of Christianity, 148-50;

introduced as subsidiary to oral teaching, 150-2;

its great value in this light, 152-4;

relation hence arising of Scripture to the [pg 494] Church, 154;

instances of this relation, 161-5;

this relation set forth by our Lord for perpetual guidance of His Church, 166-8;

the same, urged by Tertullian, 274;

by S. Irenæus, 268, 269;

by Clement of Alexandria, 278.

Sects, their multitude in early times, 204, 261, 270, 315.

Septimius Severus, maxims of government, 243, 248-50;

his persecution, 302.

Socrates, his person, 388;

influence on Greek philosophy, 387;

the Stoic type of the wise man, 424;

Zeller's account of his special principle, 389;

that of Ueberweg, 390;

his opinion on the gods and the Godhead, 392-5;

his last words to his judges, 395;

last words of his life, 396;

halts between unity and plurality in the Godhead, 396, 397;

absence from his mind of the sense of impurity, 397, note.

Plato makes an ethical, logical, and physical system from his principles, 398;

the filiation between them, 400;

his art termed mental midwifery by Plato, 392;

one of his statements compared with that of S. Paul, 393, note.

Stoicism, Epicureanism, Scepticism, three branches on one stem, 449.

Suarez, 60-2.

Suicide, termed the Issue in Stoic philosophy, 476.

Tacitus, 190, 247, 248.

Teaching office, created by Christ, 166;

witnessed by S. Ignatius, 202;

by S. Irenæus, 266, 268, 269, 272;

by Tertullian, 274, 276;

by Clement of Alexandria, 278;

by Origen, 280;

alone carries both Tradition and Scripture as a living gift of the Spirit, 287.

Tertullian, 4, 32, 37, 188, 192, 194, 197, 209, 246, 250, 251, 274, 276, 352.

Thierry, Amadée, 313, 481.

Thomas Aquinas, S., 28, 57, 81, 125, 483.

Tillemont, 209, 245, 249, 263.

Tradition, the whole body of Apostolic teaching so called, 149, 150;

ἡ παράδοσις, by S. Irenæus, 198;

Tertullian, 274-7;

Clement of Alexandria, 278;

Origen, 280.

Trajan, his treatment of Christians, 213;

of S. Ignatius, 215;

importance of his answer to Pliny, 221.

Truth, as meaning the whole body of the divine revelation, 140;

committed for its propagation to a society, 155, 166;

secured in it by a triple succession, 156-60;

its root in the Person of Christ, 51, 121, 181;

the gift of His Spirit, 121, 125, 127;

development of, 168;

in the hall of Pilate, 49;

its first transmission by oral teaching only, 148.

Ueberweg, Grundriss der Geschichte der Philosophie des Alterthums, quoted or referred to, 385, 387, 390, 398, 399, 400, 401, 412, 413, 414, 421, 422, 424, 428, 442, 450, 451, 453, 462, 479, 480.

Varro, divides theology into fabulous, natural, and civil, 19.

[pg 495]

Xenophon, 390-5.

Zeller, Philosophie der Griechen, quoted or referred to, 377, 380, 381, 383, 385, 386, 388, 389, 400, 401, 403-6; 407, 408, 409, 410, 411, 412, 425, 429, 433, 434, 436, 437, 438, 443, 444, 445, 446, 447, 448, 449, 462, 469, 471, 472, 476.

Zeno, the Stoic, his conception of the method of teaching, 424;

his doctrine upon God and the soul, 438-442;

his conception of men as one flock feeding in a common pasture under a common law, 471.

Zukrigl, 468.